Ayatullah Sayyid Mujtaba Nur Mufidi in an Interview with Harim-e Imam Journal: Tawassul Is the Heart of Ramadan

One of the acts of worship that is paid greater attention to especially in the month of Ramadan is the issue of tawassul (resorting to intermediaries). To begin, please explain: fundamentally, what do you consider to be the meaning of tawassul?

The month of Ramadan is the month of servitude and worship, the spring of the Quran, the spring of hearts, and in a sense, the month of tawassul. Among the most important times of the holy month of Ramadan is the Night of Qadr (Laylat al-Qadr), and the most important act on the Night of Qadr is tawassul to the holy existence of Hazrat Baqiyatullah al-A’zam (may our souls and the souls of all be sacrificed for him). Therefore, if we say that tawassul, in its true sense, is the heart of Ramadan, we have not spoken in exaggeration.

However, a more correct depiction of tawassul—derived from the verses, narrations, and the views of Islamic scholars, thinkers, researchers, and experts—needs to be further explained.

The lexical meaning of tawassul is clear; meaning utilizing something or someone to reach an objective. In its terminological sense, however, what can be stated in this brief opportunity is that tawassul consists of a person utilizing the intermediaries (wasait) and means (wasa’il) specified by the Sharia and religion to attain divine proximity or to resolve their needs.

Is the issue of tawassul among the necessities of religion? In fact, can we conceive of a religious person who reaches the ultimate goal of religiosity without tawassul and belief in it?

In terminological terms, it is not among the absolute necessities of religion, but it can be considered a necessity. In the sense that tawassul is a necessity, and not merely a possibility or an opportunity; meaning, no path other than this exists for humanity to reach salvation in this world and the hereafter.

Generally, regarding whether humanity requires an intermediary to communicate with God and draw close to Him, there is a difference of opinion. One view is that we do not require an intermediary to communicate with God and draw close to Him. Proponents of this view also rely on some verses of the Quran, and perhaps it does not seem far-fetched; for example, God the Almighty states in the Holy Quran: “And We are closer to him than his jugular vein” (Quran 50:16). Relying on this verse, some say that when God is this close to man, what need is there for an intermediary?!

However, this is only one dimension of religious teachings. If we examine religious knowledge as a systematic whole, we realize that while God is this close to man, we cannot reach the destination of drawing close to the Divine Essence without an intermediary.

In brief, this matter can be proven through four premises:

The first is: what is the meaning of drawing close (taqarrub) to God? The meaning of drawing close to God, in a single sentence, is that divine attributes and character manifest within the human being; proximity to God cannot be temporal or spatial proximity. Proximity to God means that the Divine Names and Attributes manifest within the human being, and the human being acquires a divine character.

For example, we say: God is Just, All-Forgiving, the Veiler of Sins, All-Merciful; thus, the human being must also, within the limits of their contingent existence, be characterized by these attributes. Of course, a limited existence like ours certainly has the possibility of this proximity within a more limited scope; but an existence like the Noble Prophet (peace be upon him and his progeny), who is the closest of humans to God the Blessed and Exalted, stands at the highest degree of this aspect. Therefore, the more these attributes manifest in a human being, the more perfect the human being becomes. That we refer to the existence of the Noble Prophet (peace be upon him and his progeny), the saints of God, and the Infallible Imams (peace be upon them) as perfect humans is because they have reached the perfection of contingent existence in these aspects.

The second premise is that the order of this universe has been designed based on the system of cause and effect; meaning no matter and no objective is realized without a cause.

The third premise is that these causes encompass both material causes and spiritual causes. Just as in the order of nature, material matters are the effects of a series of material causes, the same applies to spiritual matters; for example, we have certain matters that affect human sustenance, such as maintaining family bonds (silah al-rahim), giving charity, and so forth. The influence of maintaining family bonds on sustenance is a spiritual cause that affects a spiritual matter.

The fourth premise is that attaining divine proximity is the ultimate purpose of creation; meaning, humanity was created for this reason, and the supreme destination of human creation is proximity to the station of the Almighty. The human being in the arc of descent (qaws al-nuzul) has come from the celestial realm (malakut) to the terrestrial realm (nasut), and in the arc of ascent (qaws al-su’ud), must raise themselves from this world to the station of divine proximity. Therefore, humanity, and fundamentally the universe, was created for the human being to reach the supreme destination of creation, which is proximity to the Almighty.

The result of the sum of these premises is that attaining the station of proximity is impossible without a cause; meaning, a human being’s desire to reach the perfection of humanity and have those divine attributes manifest within them is a matter that, in the path of human life like other events and matters, is not realized without a cause. Without a cause, no one can reach that destination.

Traversing this long path requires an intermediary and a cause, but these intermediaries and causes have been specified and introduced by God the Blessed and Exalted Himself. Therefore, the human being cannot reach that destination without a cause.

Can the intellect alone comprehend the necessity of the need for tawassul for human salvation?

The intellect comprehends the core need of humanity for an intermediary; for example, if a human being wishes to become knowledgeable, this is not achieved without a cause. There must certainly be a cause and an intermediary involved, and its causes and intermediaries are known. Likewise, if they wish to become wealthy, they require causes and effects.

Now, if they wish to attain the station of proximity, this also requires a cause and an intermediary. However, how they can attain that station, and what those intermediaries and causes are, is something the intellect cannot comprehend alone.

Thus, the core need of humanity for an intermediary is comprehended by the intellect; but what these intermediaries and causes are must be explained to us by God the Blessed and Exalted Himself. This is where we refer to the Quran and the narrations and seek assistance from them to recognize the intermediaries.

What are those non-intellectual sources, and how many types of intermediaries are mentioned in them?

God the Almighty states in the Holy Quran: “O you who believe! Fear Allah and seek the means (wasilah) to Him, and strive in His path that you may succeed” (Quran 5:35). What is commanded in this verse is seeking the wasilah (means).

It is commanded that the people of faith must practice piety (taqwa) and, for piety, utilize a means; however, it is not the case that these means are specifically and explicitly expressed together in the verse. The intermediaries expressed in reliable sources, encompassing both verses and narrations, are approximately eight, which I will list briefly:

1. Faith (iman): Faith in God and faith in the Noble Prophet (peace be upon him and his progeny) is the first intermediary. The Commander of the Faithful, Ali (peace be upon him), states: “Indeed, the best of what those seeking closeness to God, the Glorified, utilize as a means is faith in Him and in His Messenger.”

2. Cognition and Knowledge (ma’rifah): The Commander of the Faithful (peace be upon him) states in this regard: “For indeed, through knowledge, you are guided to your Lord.” What this cognition and knowledge are associated with is important. The meaning of cognition and knowledge is not filling the mind with terminology; rather, this cognition is the cognition of the Lord, cognition of the self, and cognition of existence, which have been explained in their proper places.

3. The Names and Attributes of God the Blessed and Exalted: We see and recite these Names and Attributes in certain supplications, such as the Supplication of Simat, the Dawn Supplication of the holy month of Ramadan, and the Supplication of Jawshan al-Kabir. For example, in the Supplication of Simat, which is narrated from Imam al-Baqir and Imam al-Sadiq (peace be upon them), we recite: “O Allah, I ask You by Your Great, Greatest, Most Mighty, Most Magnificent, and Most Honorable Name, which if called upon the closed gates of the heavens to open with mercy, they open…”

4. The Quran: One of the most important intermediaries is the Quran. The Quran is the book of guidance, and acting upon it leads the human being to the station of proximity. On the Nights of Qadr, we place the Quran upon our heads and seek assistance from God by the right of this book, reciting: “O Allah, I ask You by Your revealed Book and what is in it, and within it is Your Greatest Name, and Your Beautiful Names, and what is feared and hoped for, that You make me among those emancipated from the fire of Hell.”

5. Righteous Deeds (amal al-salih): In the same narration from the Commander of the Faithful (peace be upon him), he lists the intermediaries of drawing close to God the Almighty as follows: “Indeed, the best of what those seeking closeness to God, the Glorified and Exalted, utilize as a means is faith in Him and in His Messenger, and striving (jihad) in His path, for it is the pinnacle of Islam, and the word of sincerity (ikhlas), for it is the innate nature (fitrah), and establishing prayer, for it is the community, and giving zakat… and fasting during the month of Ramadan, which is a shield against God’s punishment, and the pilgrimage (hajj) and visitation (umrah) to the House of God, which eliminate poverty and wash away sins, and maintaining family bonds (silah al-rahim), which increases wealth and prolongs life, and secret charity, which expiates sins, and open charity, which prevents a bad death, and kindness to people, which prevents shameful slips and falls.” Indeed, the Commander of the Faithful (peace be upon him) in this narration lists the deeds that lead to proximity to the Almighty one by one.

6. Resorting to the Noble Prophet (peace be upon him and his progeny) during his lifetime.

7. Resorting to the Noble Prophet (peace be upon him and his progeny) after his demise.

8. Resorting to the Ahl al-Bayt (peace be upon them).

Which of the cases you mentioned do the opponents of tawassul reject?

The problem that exists here is that one group has clung to some of the intermediaries and ignored others; for example, some emphasize the Quran, faith in God, and righteous deeds, and have abandoned other intermediaries. Others act conversely; for example, they cling to the Ahl al-Bayt (peace be upon them) and assume that merely by making them the intermediaries, they can reach the destination, while also abandoning the Quran, faith, and righteous deeds.

Both approaches are completely incorrect, and we currently see a large population among Muslims who are afflicted with these two detriments.

Tawassul means utilizing a means. That the Quran, righteous deeds, and faith in God can serve as means and intermediaries to mobilize the human being and steer them along the path of evolution toward the Almighty is completely clear.

However, what is more a subject of debate and discussion—and unfortunately, on one hand, some have denied it, and on the other hand, some followers of the Ahl al-Bayt (peace be upon them) do not possess a correct perception of it—is the issue of tawassul to the Ahl al-Bayt (peace be upon them).

What we emphasize is the necessity of tawassul to the Ahl al-Bayt (peace be upon them); meaning, just as tawassul to the Quran, the Names of God, and faith in God the Almighty is necessary to attain the station of divine proximity and salvation, tawassul to the Ahl al-Bayt (peace be upon them) is also necessary for attaining the station of proximity, and not merely for resolving needs, wants, and the difficulties of life. Therefore, we must comprehend the reality of tawassul and understand what tawassul to the Ahl al-Bayt (peace be upon them) precisely means. If this matter is clarified and the elevated station of tawassul is recognized, the necessity of tawassul to the Ahl al-Bayt (peace be upon them) also becomes apparent.

What are the criteria and benchmarks for true tawassul to the Ahl al-Bayt (peace be upon them)?

Tawassul to the Ahl al-Bayt (peace be upon them) manifests in three dimensions:

1. Cognition and recognition (ma’rifah) of the Ahl al-Bayt (peace be upon them).

2. Love (mahabbah) for the Ahl al-Bayt (peace be upon them).

3. Obedience (ta’ah) to the Ahl al-Bayt (peace be upon them).

The reality of tawassul is nothing but these three steps. The elevated degree of tawassul, which we deem necessary, is realized through these three steps: cognition, love, and obedience.

Some perceive the issue of tawassul as the expiation (kaffarah) of their sins. Please express your view regarding this type of perception of tawassul.

The late Imam Khomeini has a beautiful expression in the explanation of the Dawn Supplication. He states:

“This existential structure named Muhammad ibn Abdillah descended from the world of divine knowledge to the physical world to liberate the prisoners of the prison of nature.”

Meaning, this holy existence came to the physical world to liberate us from the prison of nature and raise us upward again. The Ahl al-Bayt of infallibility and purity (peace be upon them) are such beings; but the perception of many of us is not like this.

In the words of Martyr Mutahhari, just as Christians refer to Hazrat Christ (peace be upon him) as “al-Fadi” (the Redeemer/Savior), some Shiites also assume that the Ahl al-Bayt and Imam Husayn (peace be upon him) are “al-Fadi”; meaning, Imam Husayn came to this world and was martyred so that his martyrdom would expiate our sins and save us from the punishment of the hereafter. This is a fundamental cognitive deficiency regarding the Ahl al-Bayt (peace be upon them).

Imam al-Baqir (peace be upon him) states regarding the issue of the Ahl al-Bayt and their guardianship (wilayah):

“The pinnacle of the matter, its peak, its key, the gate to all things, and the pleasure of the All-Merciful, the Blessed and Exalted, is obedience to the Imam after knowing him.”

The standing and station of the Ahl al-Bayt (peace be upon them), who are the intermediaries in existence and spiritual ascent, are not recognized as they should be in society. We assume that merely by claiming to accept their guardianship, we can do whatever we wish.

Muhammad ibn Marid narrates: “I said to Imam al-Sadiq (peace be upon him): ‘It has been said to us that when you acquire cognition regarding the Imams, you can do whatever you wish. Did you really say such a thing?’ Imam al-Sadiq (peace be upon him) said to me: ‘Yes, I said this.’ I said: ‘Even if he commits adultery?! Even if he steals?! Even if he drinks wine?!’ The Imam replied: ‘Inna lillahi wa inna ilayhi raji’un… What I said was: “When you have acquired cognition, perform whatever good deeds you wish, whether small or great, as they will be accepted from you.”‘” How far apart are these two perceptions?!

In some other narrations, it is transmitted from Imam al-Sadiq (peace be upon him): “The love of Ali is a good deed (hasanah) with which no sin (sayyi’ah) can cause harm, and hatred of Ali is a sin with which no good deed can bring benefit.” This tradition has been entered into some narrative books. A person who has mastery over religious teachings reconciles this narration with other narrations.

We have, in contrast, another narration where Imam al-Rida (peace be upon him) states: “Convey to our Shiites that we do not enrich you from God in any way.”

Likewise, Imam al-Baqir (peace be upon him) states to Jabir: “O Jabir, by God, no one draws close to God the Almighty except through obedience; we do not possess an authorization of immunity from the fire.” Meaning, no one should assume that merely by claiming to accept the guardianship of the Ahl al-Bayt (peace be upon them), they are saved and emancipated from the fire.

If we have that narration regarding the love of the Commander of the Faithful (peace be upon him), we also have this narration; the sum of these yields a different result. We lack cognition regarding the station of the Ahl al-Bayt (peace be upon them). Truly, the station of the Ahl al-Bayt (peace be upon them) in the cognitive architecture of Shiism—especially among the masses—is not clear. Not only among the public, but even among the elite, the situation is the same.

Imam al-Sadiq (peace be upon him) stated to Ismail ibn Abd al-Aziz, who held specific assumptions regarding the Imam: “O Ismail, do not raise the building above its capacity, for it will collapse.”

Therefore, the reality of tawassul to the Ahl al-Bayt (peace be upon them) has three pillars:

1. Cognition of the Ahl al-Bayt (peace be upon them).

2. Love for the Ahl al-Bayt (peace be upon them).

3. Obedience and following of the Ahl al-Bayt (peace be upon them).

Without cognition, love, and obedience, the reality of tawassul does not find meaning. This is the highest degree of tawassul. A person who acquires cognition of the Ahl al-Bayt (peace be upon them) also acquires love, and this love leads to their obedience. We must follow in the footsteps of the Infallibles. We must live and behave the way the Ahl al-Bayt (peace be upon them) lived and behaved. It is only then that we can say we have resorted to the Ahl al-Bayt (peace be upon them).

Tawassul means utilizing a means and an intermediary in such a manner that these intermediaries cause us to be raised. In the public perception of tawassul to the Ahl al-Bayt (peace be upon them), we live our lives, and whenever we face a problem, we make them the intermediaries to solve our problems. This is the lowest degree of tawassul.

What was the perspective of the late Hazrat Imam Khomeini regarding tawassul to the Ahl al-Bayt (peace be upon them) and their intercession (shafa’ah)?

In my view, Hazrat Imam was among the pioneers of correcting the perception of the Islamic and Shiite society regarding the Ahl al-Bayt (peace be upon them) and, generally, returning critical religious teachings to their proper standing.

In the intellectual system of the Imam, the subject of tawassul and the intercession of the Ahl al-Bayt (peace be upon them)—as well as their status and Imamate—are explained in a manner that is both influential in society, repels doubts, and is harmonious with our other religious teachings; meaning, it is a systematic thinking.

We must present religious teachings in such a manner that their components are not discordant with one another, or that there is no conflict between them. One of the problems that unfortunately currently exists is that some speakers and pulpit preachers (who occasionally speak even on the country’s official media) state matters that not only do not solve a problem, but create questions and doubts in other cognitive sectors. It is highly important that religious teachings are expressed by those who themselves possess a systematic intellectual framework. If they do not possess a systematic intellectual framework, they must at least speak within the intellectual framework of researchers and experts, and be careful in expressing their points.

I have occasionally seen a speaker recite a narration and interpret it; whereas that narration, setting aside other narrations and verses, not only does not deepen beliefs, but causes doubts and objections. Hazrat Imam (may his soul be sanctified) pointed to this note on numerous occasions, and strove to convey his points to the audience in a systematic manner.

I will quote a portion of the Imam’s remarks. Regarding the issue of intercession (shafa’ah), he states:

“Yes, we have a misfortune, and that is an extraordinary misfortune, that we interpret divine traditions using our own intellects—not those intellects nurtured by correct Sharia training, which have grown up like stray, ownerless children, on their own and without training, but rather under the deficient training of unqualified individuals—and we assume that the matter of the hereafter and responsibility there is a conventional responsibility, and the Master, according to this conventional matter, either punishes or pardons altogether and says ‘go about your business for I have pardoned you,’ or a person comes and says ‘I ask you to pardon this one’; and we have assumed the matter of intercession to be such; and some of our pulpit preachers have elaborated on this from themselves to secure the pulpit; and some also did not understand, and from a report whose documentation and implication they knew not, derived a meaning and made Hazrat Sayyid al-Shuhada (Imam Husayn) the intercessor, such that whoever dies, Hazrat arrives and intercedes, and the Lord, the Blessed and Exalted, also pardons him and does not punish him.”

He continues: “We have the means to be deceived, and Satan has obscured it for the pious and the people of religion and religiosity. That intercession of which the Book and the Sunnah speak, and which is indeed accepted among the Muslim population, includes a very small and limited group that can be counted as non-existent, not with that inclusiveness and breadth we assumed, that a person can have committed whatever oppression and sins, yet still possibly receive intercession.”

Therefore, this is a serious problem to which the Imam points, referring to it as “an extraordinary misfortune.” If these words are stated today, the voices of some will rise, asking why you destabilize the faith and beliefs of the people… the issue of tawassul and intercession is not this simple.

I seriously ask the preachers, the propagation apparatuses, and the media—especially the officials of the national broadcaster, which plays an important role and broadcasts religious sessions and speeches—to be precise and not broadcast materials that feed into this incorrect training. Otherwise, the media, instead of being a school for nurturing human beings and propagating a human-making school, becomes a school in which humans are trained who are not accepted by the Ahl al-Bayt (peace be upon them) and the Infallible Imams (peace be upon them)